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He elaborates extensively and frequently His global approach. Indeed this is not surprising given
the fact that Bahá’u’lláh had declared oneness of humankind to be the ultimate goal of His
revelation. A discussion of the details of ‘Abdu’l-Bahá’s global perspective is beyond the scope
of this introduction. However, I should briefly mention a few points. First of all it should be
understood that for ‘Abdu’l-Bahá the concept of oneness of humanity is simultaneously a moral
and structural imperative. This means that both a new morality of love and fellowship, and new
political, economic, and cultural structures are needed for realization of true unity. Bahá’u’lláh and
‘Abdu’l-Bahá stressed on the necessity of both individual and structural transformations of the
humanity. On an individual level, oneness of humankind is based on a spiritual morality which
sees all humans as equal and sacred. Humans as manifestations and mirrors of divine attributes are
loved and dignified in this new moral and spiritual vision. The morality of Bahá’u’lláh and
‘Abdu’l-Bahá is not simply a morality of consequences but also a morality of pure intentions,
adaptations to the new situation, commitment to principles of equality and solidarity, and an
orientation to self-sacrifice and preference of others over one’s self. In short it is a morality of
love. At the same time, Bahá’u’lláh and ‘Abdu’l-Bahá called for structural transformations of
social institutions as well. An important component of this new structural ideal is the emergence
of international and global economic, political, linguistic, and judicial institutions. World peace,
elimination of hunger, and global development are conditioned on these twin processes.
Another important point is that for Bahá’u’lláh and ‘Abdu’l-Bahá the present nationalistic model
of social, economic, and political organization is inadequate. Humanity is becoming
interdependent, and new challenges like the threat of nuclear war, pollution of the environment,
and widespread hunger require an international method of problem solving. However, Bahá’u’lláh
and ‘Abdu’l-Bahá are not opposed to nationalism. Nationalism will continue to be an important
element of social organization but it would no longer be the exclusive and dominant one. Instead,
Bahá’u’lláh and ‘Abdu’l-Bahá suggest both decentralization towards local initiative, and
globalization towards international agreements, cooperation and structures as necessary at this
stage of human development. It is a model of unity in diversity.
Finally, it is worth noting that right now at the end of 20
th
century, it is really neither social class,
nor race, nor sex, nor religious affiliation, nor ethnicity which is the most important source of
social inequality and injustice in the world. Sociologists and philosophers so far have concentrated
on these secondary causes of social inequality and oppression and have ignored the most important
factor. Whether it is Marxist, liberalist, or functionalist theory, the question of liberation has been
sought in terms of secondary questions. What is the most determinant of the life chances of
individuals in our planet is indeed citizenship. The simple accident of the place of birth of
individuals now determines their rights, opportunities, prospects for prosperity, education, income,
occupation, and health. It is indeed an immoral and senseless structure in which children are
systematically discriminated in terms of their national citizenship. Such a profoundly arbitrary and
inhumane form of oppression and injustice is surprisingly taken for granted and accepted by
philosophers and sociologists as natural and just. It is this immoral pattern of social discrimination
and inequality that is rejected in Bahá’u’lláh and ‘Abdu’l-Bahá’s concept of development and
modernity. It is precisely for the same reason that They both called for a global approach to the
question of development. ‘Abdu’l-Bahá’s vision of world development is one in which oppressive
imperialistic nationalism is replaced by consultative, democratic, and universalistic pattern of
cooperation and equality among nations. ‘Abdu’l-Bahá’s vision was and remains truly
revolutionary. It is, however, a revolution rooted in love and not hatred.